This is a Blog for those interested in following hard after His heart. Those willing to strive to live a moment by moment life as we go through the transformation process with Him. It is not an easy life but the Father expects each of us to become an offering for His pleasure. So, if this is you, then let’s journey together hand in hand. I am humbled that you have chosen to walk with me. Thanks!

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31 October, 2013

by Arthur W. Pink4. We profit from the Word when we not only see it is our bounden duty to obey God, but when there is wrought in us a love for His commandments. The "blessed" man is the one whose "delight is in the law of the Lord" (Ps. 1:2).And again we read, "Blessed is the man that fears the Lord, that delights greatly in his commandments" (Ps. 112:1). It affords a real test for our hearts to face honestly the questions, Do I really value His "commandments" as much as I do His promises? Ought I not to do so? Assuredly, for the one proceeds as truly from His love as does the other. The heart’s compliance with the voice of Christ is the foundation for all practical holiness.Here again we would earnestly and lovingly beg the reader to attend closely to this detail. Any man who supposes that he is saved and yet has no genuine love for God’s commandment is deceiving himself. Said the Psalmist, "O how love I your law!" (Ps. 119:97). And again, "Therefore I love your commandments above gold; yes, above fine gold" (Ps. 119:127). Should someone object that that was under the Old Testament, we ask, Do you intimate that the Holy Spirit produces a lesser change in the hearts of those whom He now regenerates than He did of old? But a New Testament saint also placed on record, "I delight in the law of God after the inward man" (Rom. 7:22). And, my reader, unless your heart delights in the "law of God" there is something radically wrong with you; yes, it is greatly to be feared that you are spiritually dead.5. A man profits from the Word when his heart and will are yielded to all God’s commandments. Partial obedience is no obedience at all. A holy mind declines whatever God forbids, and chooses to practice all He requires, without any exception. If our minds submit not unto God in all His commandments, we submit not to His authority in anything He enjoins. If we do not approve of our duty in its full extent, we are greatly mistaken if we imagine that we have any liking unto any part of it. A person who has no principle of holiness in him may yet be disinclined to many vices and be pleased to practice many virtues, as he perceives the former are unfit actions and the latter are, in themselves, lovely actions, but his disapprobation of vice and approbation of virtue do not arise from any disposition to submit to the will of God.True spiritual obedience is impartial. A renewed heart does not pick and choose from God’s commandments: the man who does so is not performing God’s will, but his own. Make no mistake upon this point; if we do not sincerely desire to please God in all things, then we do not truly wish to do so in anything. Self must be denied; not merely some of the things which may be craved, but self itself! A willful allowance of any known sin breaks the whole law (James 2:10, 11). "Then shall I not be ashamed, when I have respect unto all your commandments" (Ps. 119:6). Said the Lord Jesus, "You are my friends, if you do whatever I command you" (John 15:14): if I am not His friend, then I must be His enemy, for there is no other alternative-see Luke 19:27.6. We profit from the Word when the soul is moved to pray earnestly for enabling grace. In regeneration the Holy Spirit communicates a nature which is fitted for obedience according to the Word. The heart has been won by God. There is now a deep and sincere desire to please Him. But the new nature possesses no inherent power, and the old nature or "flesh" strives against it, and the Devil opposes. Thus, the Christian exclaims, "To will is present with me; but how to perform that which is good I find not" (Rom. 7:18). This does not mean that he is the slave of sin, as he was before conversion; but it means that he finds not how fully to realize his spiritual aspirations. Therefore does he pray, "Make me to go in the path of Your commandments; for therein do I delight" (Ps. 119:35). And again, "Order my steps in Your word, and let not any iniquity have dominion over me" (Ps. 119:133).Here we would reply to a question which the above statements have probably raised in many minds: Are you affirming that God requires perfect obedience from us in this life? We answer, Yes! God will not set any lower standard before us than that (see 1 Pet. 1:15). Then does the real Christian measure up to that standard? Yes and no! Yes, in his heart, and it is at the heart that God looks (I Sam. 16:7). In his heart every regenerated person has a real love for God’s commandments, and genuinely desires to keep all of them completely. It is in this sense, and this alone, that the Christian is experimentally "perfect." The word "perfect," both in the Old Testament (Job 1:1, and Ps. 37:37) and in the new Testament (Phil. 3:15), means "upright", "sincere", in contrast with "hypocritical"."Lord, you have heard the desire of the humble" (Ps. 10:17). The "desires" of the saint are the language of his soul, and the promise is, "He will fulfil the desire of those who fear him" (Ps. 145:19). The Christian’s desire is to obey God in all things, to be completely conformed to the image of Christ. But this will only be realized in the resurrection. Meanwhile, God for Christ’s sake graciously accepts the will for the deed (1 Pet. 2:5). He knows our hearts and see in His child a genuine love for and a sincere desire to keep all His commandments, and He accepts the fervent longing and cordial endeavor in lieu of an exact performance (2 Cor. 8:12). But let none who are living in willful disobedience draw false peace and pervert to their own destruction what has just been said for the comfort of those who are heartily desirous of seeking to please God in all the details of their lives.If any ask, How am I to know that my "desires" are really those of a regenerate soul? we answer, Saving grace is the communication to the heart of an habitual disposition unto holy acts. The "desires" of the reader are to be tested thus: Are they constant and continuous, or only by fits and starts? Are they earnest and serious, so that you really hunger and thirst after righteousness" (Matt. 5:6) and pant "after God" (Ps. 42:1)? Are they operative and efficacious? Many desire to escape from hell, yet their desires are not sufficiently strong to bring them to hate and turn from that which must inevitably bring them to hell, namely, willful sinning against God. Many desire to go to heaven, but not so that they enter upon and follow that "narrow way" which alone leads there. True spiritual desires use the means of grace and spare no pains to realize them, and continue prayerfully pressing forward unto the mark set before them.7. We profit from the Word when we are, even now, enjoying the reward of obedience. "Godliness is profitable unto all things" (1 Tim. 4:8). By obedience we purify our souls (1 Pet. 1:21). By obedience we obtain the ear of God (1 John 3:22), just as disobedience is a barrier to our prayers (Isa. 59:2; Jer. 5:25). By obedience we obtain precious and intimate manifestations of Christ unto the soul (John 14:21). As we tread the path of wisdom (complete subjection to God) we discover that "her ways are ways of pleasantness, and all her paths are peace" (Prov. 3:17). "His commandments are not grievous" (1 John 5:3), and "in keeping of them there is great reward" (Ps. 19:11).

30 October, 2013

All professing Christians are agreed, in theory at least, that it is the bounden duty of those who bear His name to honor and glorify Christ in this world. But as to how this is to be done, as to what He requires from us to this end, there is wide difference of opinion. Many suppose that honoring Christ simply means to join some "church," take part in and support its various activities. Others think that honoring Christ means to speak of Him to others and be diligently engaged in "personal work." Others seem to imagine that honoring Christ signifies little more than making liberal financial contributions to His cause. Few indeed realize that Christ is honored only as we live holilyunto Him, and that, by walking in subjection to His revealed will. Few indeed really believe that word, "Behold, to obey is better than sacrifice, and to hearken than the fat of rams" (1 Sam. 15:22).

We are not Christians at all unless we have fully surrendered to and "received Christ Jesus the Lord" (Col. 2:6). We would plead with you to ponder that statement diligently. Satan is deceiving many today by leading them to suppose that they are savingly trusting in "the finished work" of Christ while their hearts remain unchanged and self still rules their lives. Listen to God’s Word: "Salvation is far from the wicked; for they seek not your statutes" (Ps. 119:155). Do you really seek His statutes"? Do you diligently search His Word to discover what He has commanded? "He that says, I know Him, and keeps not his commandments, is a liar, and the truth is not in him" (1 John 2:4). What could be plainer than that?

"And why call you me, Lord, Lord, and do not the things which I say?" (Luke 6:46). Obedience to the Lord in life, not merely glowing words from the lips, is what Christ requires. What a searching and solemn word is that in James 1:22: "Be you doers of the word, and not hearers only, deceiving your own selves"! There are many "hearers" of the Word, regular hearers, reverent hearers, interested hearers; but alas, what they hear is not incorporated into the life: it does not regulate their way. And God says that they who are not doers of the Word are deceiving their own selves!

Alas, how many such there are in Christendom today! They are not downright hypocrites, but deluded. They suppose that because they are so clear upon salvation by grace alone they are saved. They suppose that because they sit under the ministry of a man who has "made the Bible a new book" to them they have grown in grace. They suppose that because their store of biblical knowledge has increased they are more spiritual. They suppose that the mere listening to a servant of God or reading his writings is feeding on the Word. Not so! We "feed" on the Word only when we personally appropriate, masticate and assimilate into our lives what we hear or read. Where there is not an increasing conformity of heart and life to God’s Word, then increased knowledge will only bring increased condemnation. "And that servant, which knew his lord’s will, and prepared not himself, neither did according to his will, shall be beaten with many stripes" (Luke 12:47).

"Ever learning, and never able to come to the knowledge of the truth" (2 Tim 3:7). This is one of the prominent characteristics of the "perilous times" in which we are now living. People hear one preacher after another, attend this conference and that conference, read book after book on biblical subjects, and yet never attain unto a vital and practical acquaintance with the truth, so as to have an impression of its power and efficacy on the soul. There is such a thing as spiritual dropsy, and multitudes are suffering from it. The more they hear, the more they want to hear: they drink in sermons and addresses with avidity, but their lives are unchanged. They are puffed up with their knowledge, not humbled into the dust before God. The faith of God’s elect is "the acknowledging [in the life] of the truth which is after godliness" (Titus 1:1), but to this the vast majority are total strangers.

God has given us His Word not only with the design of instructing us, but for the purpose of directing us: to make known what He requires us to do. The first thing we need is a clear and distinct knowledge of our duty; and the first thing God demands of us is a conscientious practice of it, corresponding to our knowledge. "What does the Lord require of you, but to do justly, and to love mercy, and to walk humbly with your God?" (Micah 6:8). "Let us hear the conclusion of the whole matter: Fear God, and keep his commandments: for this is the whole duty of man (Eccles. 12:13). The Lord Jesus affirmed the same thing when He said, "You are my friends, if you do whatever I command you" (John 15:14).

1. A man profits from the Word as he discovers God’s demands upon him; His undeviating demands, for He changes not. It is a great and grievous mistake to suppose that in this present dispensation God has lowered His demands, for that would necessarily imply that His previous demand was a harsh and unrighteous one. Not so! "The law is holy, and the commandment holy, and just, and good" (Rom. 7:12). The sum of God’s demands is, "You shall love the Lord your God with all your heart, and with all your soul, and with all your might" (Deut. 6:5); and the Lord Jesus repeated it in Matthew 22:37. The apostle Paul enforced the same when he wrote, "If any man love not the Lord Jesus Christ let him be Anathema" (1 Cor. 16:22).

2. A man profits from the Word when he discovers how entirely and how sinfully he has failed to meet God’s demands. And let us point out for the benefit of any who may take issue with the last paragraph that no man can see what a sinner he is, how infinitely short he has fallen of measuring up to God’s standard, until he has a clear sight of the exalted demands of God upon him! Just in proportion as preachers lower God’s standard of what He requires from every human being, to that extent will their hearers obtain an inadequate and faulty conception of their sinfulness, and the less will they perceive their need of an almighty Savior. But once a soul really perceives what are God’s demands upon him, and how completely and constantly he has failed to render Him His due, then does he recognize what a desperate situation he is in. The law must be preached before any are ready for the Gospel.

3. A man profits from the Word when he is taught therefrom that God, in His infinite grace, has fully provided for His people’s meeting His own demands. At this point, too, much present-day preaching is seriously defective. There is being given forth what may loosely be termed a "half Gospel," but which in reality is virtually a denial of the true Gospel. Christ is brought in, yet only as a sort of make-weight. That Christ has vicariously met every demand of God upon all who believe upon Him is blessedly true, yet it is only a part of the truth. The Lord Jesus has not only vicariously satisfied for His people the requirements of God’s righteousness, but He has also secured that they shall personally satisfy them too. Christ has procured the Holy Spirit to make good in them what the Redeemer wrought for them.

The grand and glorious miracle of salvation is that the saved are regenerated. A transforming work is wrought within them. Their understandings are illuminated, their hearts are changed, their wills are renewed. They are made "new creatures in Christ Jesus" (2 Cor. 5:17). God refers to this miracle of grace thus: "I will put my laws into their mind, and write them in their hearts" (Heb. 8:10). The heart is now inclined to God’s law: a disposition has been communicated to it which answers to its demands; there is a sincere desire to perform it. And thus the quickened soul is able to say, "When you said, Seek you my face; my heart said unto you, your face, Lord, will I seek" (Ps. 27:8).

Christ not only rendered a perfect obedience unto the Law for the justification of His believing people, but He also merited for them those supplies of His Spirit which were essential unto their sanctification, and which alone could transform carnal creatures and enable them to render acceptable obedience unto God. Though Christ died for the "ungodly" (Rom. 5:6), though He finds them ungodly (Rom. 4:5) when He justifies them, yet He does not leave them in that abominable state. On the contrary, He effectually teaches them by His Spirit to deny ungodliness and worldly lusts (Titus 2:12). Just as weight cannot be separated from a stone, or heat from a fire, so cannot justification from sanctification.

When God really pardons a sinner in the court of his Conscience, under the sense of that amazing grace the heart is purified, the life is rectified, and the whole man is sanctified. Christ "gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people [not "careless about" but], zealous of good works" (Titus 2:14). Just as a substance and its properties, causes and their necessary effects are inseparably connected, so are a saving faith and conscientious obedience unto God. Hence we read of "the obedience of faith" (Rom. 16:26).

Said the Lord Jesus, "He that has my commandments, and keeps them, he it is that loves me" (John 14:21). Not in the Old Testament, the Gospels or the Epistles does God own anyone as a lover of Him save the one who keeps His commandments. Love is something more than sentiment or emotion; it is a principle of action, and it expresses itself in something more than honeyed expressions, namely, by deeds which please the object loved. "For this is the love of God, that we keep his commandments" (1 John 5:3). Oh, my reader, you are deceiving yourself if you do you think love God and yet have no deep desire and make no real effort to walk obediently before Him.

But what is obedience to God? It is far more than a mechanical performance of certain duties. I may have been brought up by Christian parents, and under them acquired certain moral habits, and yet my abstaining from taking the Lord’s name in vain, and being guiltless of stealing, may be no obedience to the third and eighth commandments. Again, obedience to God is far more than conforming to the conduct of His people. I may board in a home where the Sabbath is strictly observed, and out of respect for them, or because I think it is a good and wise course to rest one day in seven, I may refrain from all unnecessary labor on that day, and yet not keep the fourth commandment at all! Obedience is not only subjection to an external law, but it is the surrendering of my will to the authority of another. Thus, obedience to God is the heart’s recognition of His lordship: of His right to command, and my duty to comply. It is the complete subjection of the soul to the blessed yoke of Christ.

That obedience which God requires can proceed only from a heart which loves Him. "Whatever you do, do it heartily, as to the Lord" (Col. 3:23). That obedience which springs from a dread of punishment is servile. That obedience which is performed in order to procure favors from God is selfish and carnal. But spiritual and acceptable obedience is cheerfully given: it is the heart’s free response to and gratitude for the unmerited regard and love of God for us.

28 October, 2013

I found this article interesting because I understand where the
author is coming from. It might sound a little bit dorky but I can only
attribute my love for the Puritans for the past eight years as a work of God. It
sounds dorky because when you consider that their work can be found all over
the internet, so it does not make much sense to say it was the work of God. The
reality is, the people I had around me did not care much for the Puritans. If
they did, they did a great job at hiding it. So, when God started teaching me
true Christianity and the higher life, I found myself with a spiritual
vocabulary that was not available to me before. So as I learned deeper truths
from God, at times He would leave me wanting more with a craving to know Him
deeper. This is something that God wires in us when we are getting to know Him
personally. You find yourself wanting to know Him more and more in spite of
circumstances.

Anyway, whenever my meditation and vision would come to an end, I
used to go to the internet and put in those key words that I just learned from
God. He has always been faithful to me in leading me to the right Puritan, because
each one of them had different strength. It was as if God taught each one of
them separately on different doctrine. Through them, I learned to see how
Christianity is like a university. But the way it works is that there is a “MAJOR”
that every one calling themselves Christians have to go through. This major is a
big chunk, kind of like the meat of true Christianity. Then God branch us out
and give each of us our own assignment on what our minor should be.

Over time, Google started customizing my search for me and kept
suggesting those Puritans items and sites, hence how I found the name Puritan.

This is not to say that God does not have any awesome pastors out
there that I could learn from, but I always find it strange that He constantlyled me to the Puritans. This introduction is my way of saying that I agree with
all that is contained in Brian G. Hedges Post. If you read the Puritans and you
cannot find it in your heart the desire to change your life and reach higher for
Him, then you have been short changed when it comes to God’s grace.

Well, with no further ado, I leave you with Brian’s article.

Why Read the Puritans?

by Brian G. Hedges

The Puritans were the 16th century English Protestants and their successors in 16th and 17th century New England, and it was their concern for church reform and spiritual renewal that earned them the originally derogatory epithet puritan. Unfortunately, most people associate the term with legalism, self-righteousness, hypocrisy, and witch hunts, thanks to Nathaniel Hawthorne’s The Scarlet Letter.

Of course, the Puritans weren’t perfect; yet despite their imperfections, there is much we can learn from them. J. I. Packer once compared the Puritans to California’s gigantic Redwood trees, saying:

As Redwoods attract the eye, because they overtop other trees, so the mature holiness and seasoned fortitude of the great Puritans shine before us as a kind of beacon light, overtopping the stature of the majority of Christians in most eras, and certainly so in this age ... when Western Christians sometimes feel and often look like ants in an anthill.

In my own sampling of Puritan writings, my heart has been greatly helped and my soul stimulated. Following are several reasons I believe pastors should give renewed attention to the Puritans’ writings.

1. They lift our gaze to the greatness and gladness of GOD.

We are innately man-centered in our thinking about God. As someone once said, "God made man in his own image, and man returned the compliment."

The Puritans, unlike many others, lift our gaze to see God’s soul-satisfying transcendence. I’ll never forget my awe of God after spending significant time reading Stephen Charnock’s The Existence and Attributes of God, or the depth of joy in God that I discovered in the writings of Thomas Brooks and Jonathan Edwards. For example, Edwards wrote:

The enjoyment of [God] is the only happiness with which our souls can be satisfied. To go to heaven, to fully enjoy God, is infinitely better than the most pleasant accommodations here. Fathers and mothers, husbands, wives, or children, or the company of earthly friends, are but shadows; but the enjoyment of God is the substance. These are but scattered beams, but God is the sun. These are but streams. But God is the fountain. These are but drops; but God is the ocean.

2. They open our eyes to the beauty and loveliness of CHRIST.

The Puritans were as Christ-centered as they were God-centered. They loved Christ passionately and sought His glory tirelessly. Thomas Goodwin said, "If I were to go to heaven, and find that Christ was not there, I would leave immediately; for heaven without Christ would be hell to me."

The Puritans saw Christ on virtually every page of Scripture. Thomas Adams wrote: "Christ is the sum of the whole Bible, prophesied, typified, prefigured, exhibited, demonstrated, to be found in every leaf, almost in every line, the Scriptures being but as it were the swaddling bands of the child Jesus." We might occasionally question the accuracy of Puritan exegesis, but surely we can find no fault with their passion for Christ-centeredness.

They especially gloried in the sufficiency of Christ’s atoning work. Jonathan Edwards, in a sermon on Isaiah 32:2, said:

Christ by his obedience, by that obedience which he undertook for our sakes, has honored God abundantly more than the sins of any of us have dishonored him, how many soever, how great soever.... God hates our sins, but not more than he delights in Christ's obedience which he performed on our account. This is a sweet savor to him, a savor of rest. God is abundantly compensated, he desires no more; Christ's righteousness is of infinite worthiness and merit.

3. They prick our consciences with the subtlety and sinfulness of SIN.

There are not many Christian book titles today that include the word sin, but the Puritans were serious about sin and wrote about it often, as just a few of their titles reveal (Ralph Venning’s The Sinfulness of Sin, Jeremiah Burroughs’ The Evil of Evils, Thomas Watson’s The Mischief of Sin).

Perhaps the most helpful books to me have been John Owen’s classics on the mortification and temptation of sin. To read Owen is to allow a doctor of the soul to do surgery. Owen said, "Be killing sin or it will be killing you." His counsel on how to kill sin and avoid temptation is the best I’ve ever read.

4. They ravish and relish the soul with the power and glory of GRACE.

Sometimes Puritans get a bad rap for being legalistic, and perhaps the accusation would occasionally stick—there was, after all, imperfect theology in the 16th century, too! But the Puritans understood grace’s transforming power and glory in dimensions often foreign to us.

Many contemporary books dealing with sin simply give us lists to live by—things to do and not do. Even a focus on the spiritual disciplines can sometimes be bereft of any real dependence on grace. Contrast that with Owen’s words,

There is no death of sin without the death of Christ.... Set faith at work on Christ--for the killing of your sin.... By faith fill your soul with a due consideration of that provision which is laid up in Jesus Christ for this end and purpose, that all your lusts, this very lust wherewith you are entangled, may be mortified.

Owen does not fail to point the sin-fighting believer to Christ. He clearly shows us that we can only overcome sin by depending on Christ and His cross.

5. They plumb the depths of the soul with profound biblical, PRACTICAL and psychological insight.

The Puritans were not just theologians; they were pastors, physicians of the soul, and exceptionally good counselors. My wife, who has occasionally read Puritan writing, has commented that the Puritans understood people and how they think.

One of the most practical Puritan writings is Richard Baxter’s A Christian Directory, called by Tim Keller "the greatest manual on biblical counseling ever produced." This 900-page tome is divided into four sections: Christian Ethics, Christian Economics, Christian Ecclesiastics, and Christian Politics. In layman’s terms, these deal with the Christian’s personal/spiritual life, home life, church life, and social life.

Here are some of the practical matters Baxter addresses and the pastoral advice he gives.

Under Christian Ethics:

20 directions "to weak Christians for their establishment and growth"

5 directions for "redeeming as well as improving time" (including "thieves or time wasters to be watched against," of which Baxter lists 12)

10 "directions for the government of the passions"

Under Christian Economics are similar directions for husbands, wives, parents, and children in their specific duties toward one another. I surveyed 10 directions for helping husbands and wives "live in quietness and peace, and avoid all occasions of wrath and discord," and have never seen anything more practical in a contemporary book on marriage.

6. They sustain and strengthen the soul through suffering with the SOVEREIGNTY of God.

Because the Puritans were descendants of the English martyrs and were persecuted themselves (thousands of Puritan pastors were ejected from their pulpits in 1662), they were well acquainted with suffering; yet they trusted God’s good providence in and over suffering. For the Puritans, suffering was purposeful.

Thomas Watson said, "God’s rod is a pencil to draw Christ’s image more lively on us," while John Flavel wrote, "Let a Christian ... be but two or three years without an affliction, and he is almost good for nothing."

In another volume, Flavel said, "Oh, what owe I to the file, and to the hammer, and to the furnace of my Lord Jesus! who has now let me see how good the wheat of Christ is, that goes through his mill, and his oven, to be made bread for his own table. Grace tried is better than grace, and more than grace. It is glory in its infancy."

Few books could be more helpful for all Christians than John Flavel’s The Mystery of Providence, Thomas Watson’s All Things for Good, Thomas Brooks’ A Mute Christian Under the Rod, or Thomas Boston’s The Crook in the Lot.

7. They set our sights and focus our affections on ETERNAL REALITIES.

The Puritans lived with heaven and hell in view, and the aroma of the world to come pervades their writings. Richard Baxter, in The Saints’ Everlasting Rest, shows that the reason so many Christians are cold in their love for Christ is that they live with heaven out of sight and mind. Baxter wrote,

If you would have light and heat, why are you not more in the sunshine? For lack of this recourse to heaven, your soul is as a lamp not lighted, and your duties as a sacrifice without fire. Fetch one coal daily from this altar, and see if your offering will not burn. Light your lamp at this flame, and feed it daily with oil from hence, and see if it will not gloriously shine. Keep close to this reviving fire, and see if your affections will not be warm.

Most of us are familiar with Jonathan Edwards’ frightening descriptions of hell from "Sinners in the Hands of an Angry God," but his vision of heaven’s glory is as attractive as his description of hell is repulsive. In his Miscellanies, Edwards wrote of glorified saints,

Their knowledge will increase to eternity; and if their knowledge, their holiness; for as they increase in the knowledge of God, and of the works of God, the more they will see of his excellency, and the more they see of his excellency ... the more will they love him, and the more they love God, the more delight and happiness will they have in him.

The Puritans remind us that heaven is not living in disembodied bliss and plucking harps in a cloud-filled, ethereal environment, but rather an ever-expanding knowledge of God and an ever-increasing joy in God.

Conclusion

The Puritans saw God, loved Christ, and feared sin; they were transformed by grace, practical in counsel, enduring in suffering, and living for eternity. When I read them, I almost always find my soul’s palate cleansed and my ability enhanced to "taste and see that the Lord is good" (Psalm 34:8). Brothers, read the Puritans! Your heart will be helped and your soul stimulated.

27 October, 2013

We must now
inquire, what did our Lord signify when He bade all the weary and heavy laden
"come unto Me"?

First, it
is quite evident that something more than aphysicalact or local coming to hear Him
preach was intended, for these words were first addressed to those who werealreadyin His presence: there were many
who attended His ministry and witnessed His Miracles—who never came to Him in
the sense here intended. The same holds good today: something more than a bareapproach through the ordinances —listening to preaching, submitting to baptism,
partaking of the Lord's Supper—is involved in a saving coming to Christ, for
suchacts as those may be performed without the performer being any gainerthereby. Coming to Christ in the sense He here invited—is a going out of the
soul after Him, a desire for Him, a seeking after Him, a personal embracing of
and trusting in Him.

A saving
coming to Christ suggests first and negatively—a leaving of something, for the
Divine promise is, "He who covers his sins shall not prosper: but whoever
confesses and forsakes them shall have mercy" (Proverbs 28:13). Coming to
Christ, then, denotes a turning our backs upon the world—and turning our hearts
unto Him as our only Hope and Portion. It is the abandoning of every idol and
the surrendering of ourselves to His Lordship. It is the repudiation of our own
righteousness and every dependency, and the heart going out to Him in loving
submission and trustful confidence. It is in entire going out ofSELFwith all its resolutions and
performances, to cast ourselves upon His grace and mercy. It is the will
yielding itself up to His authority to be molded by Him and to follow Him
wherever He may lead. In short, it is the whole soul of a guilty and
self-condemned sinner—turning unto a whole Christ, in the exercise of all our
facilities, responding to His claims upon us, prepared to unreservedly trust,
sincerely love, and devotedly serve Him.

We have
said that coming to Christ is the turning of the whole soul unto Him. Perhaps
this calls for some amplification, though we trust we shall not confuse the
reader by multiplying words and entering into detail. There are three principal
facilities in the soul: theunderstanding,
theaffections, and thewill—and as each of these were
operative and were affected by our originaldeparturefrom
God, so they are and must be active in ourreturnto Him in Christ.

OfEveit is recorded, "when the
woman saw that the tree was good for food, and that it was pleasant to the
eyes, and a tree to be desired to make one wise, she took of the fruit
thereof" (Genesis 3:6).

First, she
"sawthat the tree
was good for food," that is, she perceived the fact mentally—it was a
conclusion drawn byher understanding.

Second,
"and that it was pleasant to the eyes": that was the response and
going out of heraffectionsunto it.

Third,
"and a tree to be desired to make one wise": there was the moving ofher will.

"Andtookof the fruit thereof and did
eat": there was the completed action.

Thus it is
in the sinner's coming to Christ.

There is
first apprehension by theunderstanding:
the mind is enlightened and brought to see our deep need of Christ and Hisperfect suitability to meet our needs: the intelligence perceives that He is
"good for food," the Bread of life which God has graciously provided
for the nourishment of our souls.

Second,
there is the moving of theaffections:
hitherto we discerned no beauty in Christ that we should desire Him—but now He
is "pleasant to the eyes" of our souls: it is the heart turning from
the love of sin to the love of holiness, from self to the Savior—it is for this
reason that backsliding or spiritual declension is termed a leaving of our
"first love" (Revelation 2:4).

Third, in
coming to Christ there is an exercise of thewill,
for said He to those who received Him not, "you will not come to Me that
you might have life" (John 5:40). This
exercise of the will consists of a yielding of ourselves to His authority to be
ruled by Him.

None will
come to Christ—while they remain inignoranceof Him. The understanding must
perceive Hissuitabilityfor sinners, before the mind can
turn intelligently and consciously unto Him as He is revealed in the Gospel.
Neither can theheartcome to Christ while it hates Him
or is wedded to the things of time and sense: the affections must be drawn out
to Him, "If anyone does not love the Lord—that person is cursed!" (1
Corinthians 16:22). Equally evident is it that no man will come to Christ while
hiswillis opposed to Him:
it is the enlightening of his understanding and the firing of his affections,
which subdues his enmity and makes the sinner willing in the day of God's power
(Psalm 110:3). It is helpful to observe that these exercises of the three
faculties of the soul correspond in character to the threefold office of
Christ:

theunderstandingbeing enlightened by Him asProphet,theaffectionsbeing moved by His work asPriest, and the willbowingto His authority asKingover Zion.

In the days
of His flesh, the Lord Jesus condescended to minister unto the ailments and
needs of men's bodies, and many came unto Him and were healed: in that we may
see a foreshadowing of Him as the great Physician of souls, and what is
required from sinners if they are to receive spiritual healing at His hands.
Those who sought out Christ in order to obtain bodily relief, were persuaded of
His mighty power, His gracious willingness, and of their own dire need of
healing. But let it be noted that then, as now, this persuasion in the Lord's
sufficiency and readiness to support varied in degree in different cases. The
centurion spoke with full assurance: "Only speak the word—and my servant
shall be healed" (Matthew 8:8). The leper expressed himself more
dubiously, "Lord, if You will—You can make me clean" (Matthew 8:2).
Another used still fainter language, "If You can do anything—have
compassion and help us" (Mark 9:22). Yet even
there the Redeemer did not break the bruised reed, nor quench the smoking
flax—but graciously wrought a miracle on his behalf.

But let it
be carefully observed that in each of the above cases there was a personal and
actual application unto Christ, and it was this very application (or approach
unto and appeal to Him) which made manifest their faith, even though that faith
was as small as a grain of mustard seed. They did not rest content with having
heard of His fame—but improved it: they actually sought Him out for themselves,
acquainted Him with their case, and implored His compassion. So it must be withthose troubled about soul concerns: saving faith is not passive—but operative.
Moreover, the faith of those who sought unto Christ for physical relief was one
which refused to be deterred by difficulties and discouragements. In vain the
multitudes charged the blind man to be quiet (Mark 10:48): knowing that Christ was able to
give sight, he cried so much the more. Even when Christ appeared to manifest a
great reserve—the woman refused to leave until her request was granted (Matthew
15:27).

About Me

M. J. André has been walking with God for about 14 years
now. 7 of those 14 years have been spent broken at the feet of God through an
unending and excruciating wilderness process that left the soul undone!